My dissertation concerns especially the last phase of the Jewish settlement in Český Krumlov. That means from the establishment of the Jewish Community in this town in 1893 till the German occupation in 1938. It briefly outlines the destiny of the Jewish inhabitants during the Second Republic and the Nazi genocide of the Jews. My heed is also given to the prominent personalities of the local Jewish community and to their economic and cultural contribution. The text also dissertates the extant monuments of the Jewish culture - the synagogue and the Jewish cemetery {--} their contemporary condition and possible ways of the future cultural utilization of the synagogue. The dissertation is based on written sources, interviews with witnesses and evaluation of the Jewish monuments by autopsy.

Thesis (O.T.D.)--Boston University / Prevocational and vocational training are interventions that are widely recognized as personally satisfying forms of occupation that can increase self-determination and employability while improving a person's health and well-being. In recent years a related intervention, structured peer mentoring, has been associated with increased community integration, greater residential independence and improved life satisfaction for social services consumers with a range of physical and psychiatric disabilities. Based on these favorable outcomes, peer mentoring is a potentially effective prevocational approach that is worth investigating for the benefit of consumers with a range of disabilities. In 2011, a prevocational Mentoring Volunteer Program was designed by an occupational therapist at the request of the agency Yad HaChazakah - The Jewish Disability Empowerment Center (JDEC) in New York City. The proposed program utilizes structured peer mentoring as its core intervention. It aims to serve the agency's religious Jewish consumers with physical and/or psychiatric disabilities who are interested in pursuing suitable competitive employment as a long-term goal. The Mentoring Volunteer Program is designed to 1) prepare peer mentoring participants using culturally-sensitive training based on principles of Bandura's Social Learning Theory; 2) offer ongoing supervision of weekly peer mentoring for one nine-month cycle each year; 3) offer mentees optional volunteer assignments in the Jewish community while being mentored; 4) utilize mentor, mentee and coordinator feedback at various points in the cycle to implement program improvements; and 5) provide a model for replication with a variety of populations; these would include traumatic brain injury survivors working towards community re-entry, and also special education high school students planning their transition to community living as adults.

No description available.

While the concept of person-centred care in dementia has been around for 15 years or more and has attracted much interest and enthusiasm, aged care facilities continue to have difficulty in actually implementing and maintaining person-centred practices. In this study I explore the experience of one aged care facility in order to identify the barriers to changing care practice. The research took place in an ethno-specific (Jewish) aged care facility, Star of David, which was in the process of setting up a program for its residents with dementia based on person-centred principles. The methodology used in the research study was ethnographic, involving participant observation and interview, with a particular focus on a limited number of participants: four residents and their families, four senior staff, four personal care attendants and the executive director. Interviews were also conducted with staff members from three other aged care facilities. The findings showed that Star of David was unable to bring about substantial change in its care practices, while the external interviews and the literature suggest that other facilities have similar difficulties. I identify three major types of barrier: procedural barriers within the institution itself; (government) policy; and barriers relating to hegemonic values and beliefs which underpin established health care practice. These three types of barrier interact with and reinforce one another. I conclude that if we are to change care practice in institutions, we must address all of these barriers at the same time. Finally, I suggest that person-centred care itself, which continues to place emphasis on professional service provision, may only be the beginning of necessary change. In order to be truly person-centred, we need to move towards a more community based or public health approach which recognizes the need of all persons to be treated both as significant individuals and accepted as part of a community.

自從藉由耶穌會有關開封猶太人的「披露」的新聞在17世紀來到歐洲時，中國猶太人的議題即受到廣泛的注意。中國猶太人的主題被認為是早期聯結西東方的橋樑。然而，於歐洲被激起的主題，激動與狂喜，開啟了一道中國猶太人的研究領域疆土與其他相關於中國的宗教—社會史領域之間的裂縫。 如同我將在此論文闡明的，在元明之間的王朝變動所呈現的不僅是權力的轉換，且更重要地是社會和文化論述的轉變。開封的猶太後裔，身為中國社會的一部分，在此轉變中重新界定其文化認同。此論文企圖分析14到17世紀期間，參與形塑開封猶太人後裔的文化認同的社會和文化要素。 元代中國「猶太人性質」的民族範疇為廣泛社會典範的一部分，其在合法的、官僚主義的和當地的背景中被合併及顯示。猶太人似乎過著隔離的生活，保存著他們的遺產和宗教習俗，且保持著獨特的文化認同。在某些案例中，猶太人在起源於中亞，例如穆斯林和基督徒—統合於「回」以及「色目人」的分類類別之下—的一神論大集團下被確認。 元明換代改朝之際，社會民族典範也改變了。明代初期的猶太後裔不得不重新設定其與周圍社會的關係。 統治權的轉變並不只是權力的轉換，亦顯示於社會、政治和宗教改革以及新的官方社會論述的起始之中。當新社會論述無法理解蒙元時期的民族分類，且將此認同性的觀念重組為「文明的」和「野蠻的」的二分架構時，猶太後裔面臨假定的自我定位之新範疇的真正需求。如同第五章所介紹的，姓族和被視為主要社會框架的親屬聯繫之社會建構，透過「猶太性質」而能以新的形式出現。民族集聚，在新的社會現實之下，伴隨對於姓族和宗譜的認同，而被替代。因此，宗譜變成個體和集體認同的主要組成部分。 新的社會現實亦包含被當地社群認可的社會分層和菁英階級的出現，且負有對當地的責任。如同我將在第6章所討論的，歷史材料呈現了在當地社會的上層階級中的猶太後裔的顯著參與。因此，為了能夠增進對於開封猶太後裔的文化認同之討論，本論文探討晚期帝國時期的菁英的自我意識。如此看來，菁英不僅是創造和維持認同性的主要行為者，其獲得在歷史材料以及一些猶太歷史遺跡所出現過的「一賜樂業」之名，且他們試圖應用此團結類型以強化當地自治以及擴展他們的社會人脈。本論文此部份在於討論涉及開封猶太後裔之間的文化認同的菁英角色的性質。 猶太認同的中心，如同其在傳教士的著作以及近期學院學者的著作中被宣稱，被歸因為猶太禮拜寺或會堂。根據此觀點，猶太認同的顯示為猶太儀式和宗教習俗的遵守。如同我在第7章所討論的，此描述並不能完整地符合我們對於晚期帝國時期的宗教氛圍—充滿對抗異端教派和儀式的陣營以及嚴格宗教控制的執行—的認識。本研究此部份試圖緩和某些猶太認同的出現和普遍於當地社會的宗教現實之間的衝突。因此，此部份將提供一種能夠增進我們對於猶太後裔的文化性質的理解之社會框架。 為了進一步討論開封猶太後裔的文化認同，本論文介紹三位猶太後裔的故事作為個人案例。這三人，雖然都屬於所謂的開封猶太社群，不過各顯示出不同的生活模式與文化認同。這三人的生平可表現14世紀至17世紀長達300年的時段中，猶太後裔所面臨的社會趨勢。

This thesis explores the identity perceptions of the Armenian and Jewish communities in the context of Ankara. Purpose of the study is to understand the ways the members of these communities experienced the social, spatial, political and cultural changes in the capital-city after the establishment of Turkish nation-state / and in what ways they draw on these experiences in terms of their identifications, self-understanding, and feelings of belonging. For this purpose, life-story narratives of people who were born in the early Republican era and of the following generation were collected through oral history methodology. As a result of the analyses of these narratives, multiple, fluid, contextual, and contingent character of identity in terms of the Armenian and Jewish communities in Ankara is pointed, and it is concluded that community identity for the members of these communities was symbolically constructed.

Made available in DSpace on 2015-05-14T12:52:26Z (GMT). No. of bitstreams: 1 arquivototal.pdf: 16989832 bytes, checksum: dea621d93f974b7f5cc13b59a680905d (MD5) Previous issue date: 2011-05-19 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / The issue treated in this study case is the repertorie of Cabalat Shabat that was brought to Recife. It is one of the three rituals celebrated by jews on the day separated to rest e prays, where the songs and prays still can be heard on local synagogue. The search gathered informations from the Isaac Shachnick Synagogue, in the Centro Israelita de Pernambuco (CIP), and on the Synagogue Kahal Zur Israel Museum, the first synagogue of Brazil, where today is the Jewish Historian Archive of Pernambuco, where are preserved, ocasionally, the ceremonies of Shabat. Departing from the perspective of musical cultural study this work intend to understand the music as cultural behavior and verify the task of this religious practice to their fellowers, trying to situate the music in its sociocultural context. According to the local information, we have nearly 100 fellowers of the Shabat, what represent 10% of the jewish community in Recife. We not only registered the special repertorie sung on the local synagogues, but the study begins with the historic construction of the social group, going to the negociations of the permanencies e adaptation of the cultural traces, specially musical, until reach the reflection over the relevance of this religious tradition. After confirmed the close conection between shabatic music and the jewish identity, that helps to keep the ethical stability and the social union of the ethnical group, the work wants to contribute to the discussions about the ethnicity and the cultural behavior of Immigrant, reaching a more broad aspect, as the Social Science. / O tema transversal deste estudo de caso é o repertório musical do Cabalat Shabat transterritorializado para Recife. Trata-se de um dos três rituais celebrados pelos judeus nos dias reservados para o descanso e rezas, onde as canções/orações ainda podem ser ouvidas nas sinagogas locais. A pesquisa de campo recolheu dados na Sinagoga Isaac Shachnick, do Centro Israelita de Pernambuco (CIP), e no Museu Sinagoga Kahal Zur Israel, a primeira sinagoga do Brasil, onde hoje sedia o Arquivo Histórico Judaico de Pernambuco, mas onde são preservadas, esporadicamente, as cerimônias do Shabat. Levando em conta a perspectiva etnomusicológica, o trabalho pretende compreender a música enquanto comportamento cultural e verificar o papel dessa prática religiosa para os seus adeptos, tentando situar a música no seu contexto sociocultural. Segundo informações de campo, constam aproximadamente cem (100) praticantes do Shabat, o que representa 10% da comunidade judaica em Recife. Além de registrar o repertório principal cantado em duas sinagogas locais, a abordagem compreende desde a construção histórica do grupo social em questão, passando pelas negociações da permanência e adaptação dos traços culturais, sobretudo musicais, até alcançar a reflexão sobre a relevância de tal tradição religiosa. Confirmada a relação intrínseca entre a música shabática e a identidade judaica, que ajudam a garantir a estabilidade ética e coesão social do grupo étnico, o estudo pretende contribuir, também, para as discussões sobre etnicidade e comportamento cultural dos imigrantes, atingindo um espectro mais amplo, como o das Ciências Sociais.

Submitted by (lucia.rodrigues@ufrpe.br) on 2016-06-14T13:52:59Z No. of bitstreams: 1 Creso Nuno Moraes de Brito.pdf: 1416119 bytes, checksum: cb39e37b3050e0ea666ee65b3379f30d (MD5) / Made available in DSpace on 2016-06-14T13:52:59Z (GMT). No. of bitstreams: 1 Creso Nuno Moraes de Brito.pdf: 1416119 bytes, checksum: cb39e37b3050e0ea666ee65b3379f30d (MD5) Previous issue date: 2014-02-26 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / The present research pursuits understand the formation of the group so called anussim or Marranos and the dispute over Jewish identity legitimation with other Jewish groups in the city of Recife, in Brazil. Claiming to be the descendants of the old settler and of iberic newchristians (who were originally sefardim) that came to Brazil in colonial times, the anussim attempt to be officially recognized as members of the jewish community by the present participants of the israelit community, wich is composed in its majority by askhenazis (the center and east-european jews). Organized individually or in groups since the early seventies, the marranos want to be recognized as part of the jewish comunity, thus through the traditional way of conversion (guiur) or by the controversial return (teshuvah). By affirming the urge of recognition as jews for descending of jewish, even if those have been converted to cristhianism, and maintaining certain habits so called judaizantes (of jewish origin), they question the formalities strict rules of insertion in judaism, wich demands a maternal descendency or a religious conversion. Formimg a very heterogeneous group when it comes to interpretation and religious practices, despite affirming an official commom speech, they are also diverse in concern of belonging to different social statements. However, because they consider themselves heirs of the 17th century jewish-portuguese community, it is possible to argue with the usual historiography, which is quite silent about the fate of those jews and newchristians after the deutsch surrender. A goal of creating an link between the jewish communities of today and yore. / Este trabalho busca compreender a formação e a disputa por legitimação da identidade judaica em Recife pelo grupo conhecido como Anussim ou Marranos. Alegando descenderem dos antigos colonizadores e degredados cristãos-novos ibéricos (originalmente sefarditas) que chegaram ao atual Brasil durante o período de colonial, os seus membros intentam agregarem-se ou serem reconhecidos como judeus pela comunidade israelita hodierna da cidade, composta majoritariamente por asquenazitas (judeus do centro ou leste europeu). Organizando-se de modo individual ou coletivo a partir da década de 1970, os marranos reivindicam a inserção tanto pela via tradicional da conversão (guiur) quanto pelo modo mais controverso do retorno (teshuvah), pois ao afirmarem a necessidade de serem reconhecidos como judeus por descenderem de judeus, mesmo que estes tenham sido convertidos ao Cristianismo, e terem mantidos certas práticas atribuídas como judaizantes ou por relatos de memória, eles questionam o modo formal de inserção ao Judaísmo, isto é, por ascendência matrilinear ou conversão religiosa. Constituindo um grupo bastante heterogêneo no que tange a interpretação e vivência da religiosidade, apesar de afirmarem oficialmente um discurso comum, eles são diversos também em relação ao pertencimento às camadas econômico culturais da sociedade recifense. Contudo por se considerarem os herdeiros legítimos da comunidade judaico-portuguesa do século XVII constituem-se, ao menos em sua narrativa de grupo, em um fator indireto de contestação da historiografia consolidada, a qual é bastante silenciosa quanto ao destino dos judeus e cristãos-novos após a capitulação neerlandesa, bem como objetivam criar um elo entre as comunidades judaicas no Recife de hoje e de antanho.

The project creates a representative environment for the Jewish community in Teplice. The history of the location is a main source of inspiration, since there used to be a majestic synagogue until 1939 when it was burned down. The design itself consists of four buildings above ground – a synagogue, an administration center of the Jewish community, museum and kosher restaurant, all of which are based on the same underground building with parking. Under the synagogue there is also mikveh - a ritual bath with sauna. The community center with lecture hall is located next to this base and is connected on the same level. Architecturally, the buildings are organized into a square shape on the common underground base depending on their function. Used façade materials are stone dark grey cladding. The synagogue differentiates both in shape and material. It’s exterior surface symbolises the history of the location and used fragments of the stone base of the lost synagogue. The synagogue itself is covered with golden ceramic glass surface cladding. The golden details also spread on the surrounding buildings in the form of decorative grating by the windows.

No description available.